維摩經略疏 10.26

10.26

第二、從「如是阿難諸佛威儀進止為佛事」去，是釋上第三明入佛慧義。此為二：一善門、二惡門。從威儀進止去，明善門，即是淨國義。四魔塵勞，去明惡門，是垢國義。上文明隨眾生用何國入佛慧。佛慧者，《法華》名為佛知見，此中明入佛法門。但諸佛現國垢淨不同，為令眾生得入佛慧。若眾生應見善法威儀進止安詳光相尊特入者，即為現之；宜用惡入者，現為四惡煩惱而令得入。如《華嚴》云「女人示貪欲法門。若凡夫人為此墮落，善財一觸即悟無量百千法門。」此則是示欲魔入佛慧。如善財，滿足王行如幻法門，忿咤殺無量人，因是得悟，即是因恚魔得入。如見婆羅門投巖赴火，放身一去，佛法現前，即是用癡魔入佛慧。從此三毒起等分，四分生八萬四千塵勞，使諸眾生入佛慧。既善惡兩門不同，故諸佛現垢淨二國。雖復垢淨之殊，入門一種。

Second, from "Thus, Ānanda, the comportment, moving, and stopping of the buddhas serve as buddha-works" onward, this interprets the third point above, explaining the meaning of entering the Buddha's wisdom. This has two parts: first, the wholesome gate; second, the unwholesome gate. From "comportment, moving, and stopping" onward, it explains the wholesome gate, which is the meaning of a pure land. From "the four Māras and defilements" onward, it explains the unwholesome gate, which is the meaning of a defiled land. The text above explained: according to what land sentient beings use to enter the Buddha's wisdom. "The Buddha's wisdom" is called the "Buddha's knowledge and vision" in the *Lotus Sūtra*; here it explains entering the Dharma gate of the Buddha. It is only that the buddhas manifest differences in the defilement and purity of lands in order to cause sentient beings to be able to enter the Buddha's wisdom. If sentient beings should enter by seeing wholesome dharmas—dignified comportment, moving and stopping with composure, and marks of august brilliance—he manifests them for them; if it is suitable to enter by means of the unwholesome, he manifests as the four unwholesome afflictions to cause them to enter. As the *Avataṃsaka* states: "A woman displayed the Dharma gate of lustful desire. If an ordinary person encounters this, they fall into ruin; but as soon as Sudhana touched her, he awakened to immeasurable hundreds of thousands of Dharma gates." This is displaying the desire-māra to enter the Buddha's wisdom. As with Sudhana, King Anala practiced the illusion-like Dharma gate, furiously killing immeasurable people, and through this [Sudhana] attained awakening; this is entering by means of the wrath-māra. As when seeing a brāhmaṇa throw himself from a cliff into fire, casting down his body, and the Buddhadharma became manifest before him; this is using the delusion-māra to enter the Buddha's wisdom. From these three poisons, equal parts arise, and the four parts produce eighty-four thousand defilements, causing sentient beings to enter the Buddha's wisdom. Since the two gates of wholesome and unwholesome are distinct, the buddhas manifest the two lands of defiled and pure. Although there is the distinction between defiled and pure, the gate of entry is identical.